i 


Wo.MQ  67 


The  Old  Paths  of 
Salvation, 

AS  TAUGHT  BY 

REV.  JOHN  WESLEY 

AND 

His  Co-Laborers, 

AND  BY  THE 

METHODIST  CHURCH 

TO    THE    PRESENT  TIME. 

BY 

REV.  J.  J.  SMITH, 

CLINTON,  KY. 


THE  ETHEL  CARR  PEACOCK 


Matris  amori  monumenium. 


READING  ROOM 


JYo. 


111.  


THE  OLD  PATHS  OF 
SALVATION, 


AS  TAUGHT  BY 


REV.  JOHN  WESLEY 


His  Co-Laborers,  ^ 

AND  BY  THE 


METHODIST  CHURCH 


TO    THE    PRESENT  TIME. 


REV.   J.   J.  SMITH, 

CLINTON,  KY. 


LOUISVILLE: 
THE  F.  A.  CRUMP  PRINTING  CO. 
1894. 


PREFACE. 


Two  years  ago  I  was  talking  with  Rev.  S. 
K.  Breeding  about  the  confusion  of  the  people 
generally  on  the  subject  of  entire  sanctirication. 
We  also  talked  of  the  doctrine  ;  that  it  was 
plainly  taught  in  the  Methodist  Standards,  and 
knowing  that  many  of  the  people  could  not 
buy  the  necessary  books  to  inform  themselves 
on  this  subject,  we  thought  a  cheap  book, 
setting  forth  the  plain  teaching  of  the  Church, 
with  such  other  facts  as  might  be  helpful  to 
the  reader,  would  prove  a  blessing  to  many. 
With  this  in  view,  we  have  compiled  the  book, 
and  send  it  out  on  its  mission  of  love  and 
good  will  to  all. 

J.  J.  SMITH. 
Assisted  by  S.  K.  BREEDING. 


— Are — 


Justification  and  Entire  Sanctification 
the  Same? 

To  show  that  Mr.  Wesley  taught  that  we 
are  justified  before  we  are  sanctified,  read  the 
following  quotations  : 

Not  Fully  Saved  at  Conversion. 

"  Neither  dare  we  affirm  as  some  have  done, 
that  all  this  salvation  is  given  at  once.  There 
is,  indeed,  an  instantaneous,  as  well  as  a 
gradual,  work  of  God  in  His  children;  and 
there  wants  not,  we  know,  a  cloud  of  witnesses 
who  have  received  in  one  moment,  either  a 
clear  sense  of  the  forgiveness  of  their  sins,  or 
the  abiding  witness  of  the  Holy  Spirit.  But 
we  do  not  know  a  single  instance,  in  any  place, 
of  persons  receiving  in  one  and  the  same  mo- 
ment, remission  of  sins,  the  abiding  witness  of 
the  Spirit,   and  a  new,   and  a  clean  heart. 

 Knowing   they  are  justified  freely 

through  faith  in  His  blood,  they  'have  peace 
with  God  through  Jesus  Christ.'  ...  In  this 
peace  they  remain  for  days,  or  weeks,  or 
months,  and  commonly  suppose  they  shall  not 
know  war  any  more ;  till  some  of  their  old 
enemies,  their  bosom  sins,  or  the  sin  which 
did  most  easily  beset  them  (perhaps  anger  or 


— 6— 


desire),  assault  them  again,  and  thrust  sore  at 

them  that  they  may  fall   And  now 

first  do  they  see  the  ground  of  their  heart, 
which  God  before  would  not  disclose  to  them, 
lest  the  soul  should  fail  before  Him,  and  the 
spirit  which  he  had  made.  Now  they  see  all 
the  hidden  abominations  there,  the  depths  of 
pride,  self-will,  and  hell ;  yet  having  the 
witness  in  themselves,  '  thou  art  an  heir  of 
God,  a  joint  heir  with  Christ,  even  in  the  midst 
of  this  fiery  trial ;'  which  continually  heightens 
both  the  strong  sense  they  then  have  of  their 
inability  to  help  themselves,  and  the  inexpress- 
ible hunger  they  feel  after  a  full  renewal  in 
His  image,  in  righteousness  and  true  holiness." 
Plain  Account,  pp.  22,  23. 

The  Second  Blessing. 

"  Then  God  is  mindful  of  the  desire  of  them 
that  fear  Him,  and  gives  them  a  single  eye, 
and  a  pure  heart ;  He  stamps  upon  them  His 
own  image  and  superscription  ;  He  createth 
them  anew  in  Christ  Jesus  ;  He  cometh  unto 
them  with  His  Son  and  blessed  Spirit,  and, 
fixing  His  abode  in  their  souls,  bringeth  them 
into  the  '  rest  which  remaineth  for  the  people 
of  God.'  "    Plain  Account,  p.  24. 

"When  does  inward  sanctification  begin? 
In  the  moment  a  man  is  justified.  (Yet  sin 
remains  in  him,  yea,  the  seed  of  all  sin,  till  he 
is  sanctified  throughout.) 

"Is  this  ordinarily  given  till  a  little  before 
death.? 


— 7— 


"  It  is  not,  to  those  who  expect  it  no 
sooner."    Plain  Account,  p.  32. 

"In  the  year  1764,  upon  a  review  of  the 
whole  subject,  I  wrote  down  the  sum  of  what 
had  been  observed  in  the  following  short 
propositions : 

"(1)  There  is  such  a  thing  .as  perfection  ; 
for  it  is  again  and  again  mentioned  in 
Scripture. 

"(2)  It  is  not  so  early  as  justification;  for 
justified  persons  are  to  go  on  unto  perfection. 
Heb.  vi:  1. 

"  (3)  It  is  not  so  late  as  death ;  for  St.  Paul 
speaks  of  living  men  that  were  perfect.  Phil, 
iii :  15."    Plain  Account,  p.  103. 


Sermon  XIII. 

ON  SIN  IN  BELIEVERS. 

"  If  any  man  be  in  Christ  he  is  a  new 
creature.    2.  Cor.  v:  17. 

I.  "Is  there  then  sin  in  him  that  is  in  Christ? 
Does  sin  remain  in  one  that  believes  in  Him? 
Is  there  any  sin  in  them  that  are  born  of  God, 
or  are  they  wholly  delivered  from  it?  Let  no 
one  imagine  this  to  be  a  question  of  mere 
curiosity ;  or  that  it  is  of  little  importance 
whether  it  be  determined  one  way  or  the  other. 
Rather  it  is  a  point  of  the  utmost  moment  to 
every  serious  christian  ;  the  resolving  of  which 
very  nearly  concerns  both  his  present  and 
eternal  happiness. 


— 8— 


2.  4 'And  yet  I  do  not  know  that  ever  it  was 
controverted  in  the  primitive  Church.  Indeed, 
there  was  no  room  for  disputing  concerning  it, 
as  all  christians  were  agreed.  And  so  far  as  I 
have  ever  observed,  the  whole  body  of  ancient 
christians,  who  have  left  us  anything  in  writing, 
declare  with  one  voice,  that  even  believers  in 
Christ,  till  they  are  '  strong  in  the  Lord  and 
in  the  power  of  His  might,'  have  need  to 
*  wrestle  with  flesh  and  blood,'  with  an  evil 
nature,  as  well  as  'with  principalities  and 
powers.' 

3.  "And  herein  our  own  Church  (as  indeed 
in  most  points)  exactly  copies  after  the  primi- 
tive ;  declaring  in  her  ninth  article,  '  Original 
sin  is  the  corruption  of  the  nature  of  every 
man,  whereby  man  is  in  his  own  nature  inclined 
to  evil,  so  that  the  flesh  lusteth  contrary  to  the 
spirit.  And  this  infection  of  nature  doth  re- 
main, yea,  in  them  that  are  regenerated, 
whereby  the  lust  of  the  flesh  is  not  subject  to 
the  law  of  God.  And  although  there  is  no 
condemnation  for  them  that  believe,  yet  this 
lust  hath  of  itself  the  nature  of  sin.' 

4.  "  The  same  testimony  is  given  by  all  other 
Churches  ;  not  only  by  the  Greek  and  Romish 
Church,  but  by  every  Reformed  Church  in 
Europe,  of  whatever  denomination.  Indeed, 
some  of  these  seem  to  carry  the  thing  too  far ; 
so  describing  the  corruption  of  the  heart  in  a 
believer,  as  scarce  to  allow  that  he  has  domin- 
ion over  it,  but  rather  that  he  is  in  bondage 
thereto  ;  and,  by  this  means,  they  leave  hardly 
any  distinction  between  a  believer  and  an 
unbeliever 


X 


5.  "To  avoid  this  extreme,  many  well- 
meaning  men,  particularly  those  under  the 
direction  of  the  late  Count  Zinzendorf,  ran 
into  another,  affirming  that  all  true  believers 
are  not  only  saved  from  the  dominion  of  sin, 
but  from  the  being  of  inward  as  well  as  outward 
sin,  so  that  it  no  longer  remains  in  them  ;  and 
from  them,  about  twenty  years  ago,  many  of 
our  countrymen  imbibed  the  same  opinion, 
that  even  the  corruption  of  nature  is  no  more 
in  those  who  believe  in  Christ. 

6.  "It  is  true  that,  when  the  Germans  were 
pressed  upon  this  head,  they  soon  allowed 
(many  of  them  at  least),  that  '  sin  did  still 
remain  in  the  flesh  but  not  in  the  heart  of  a 
believer,'  and  after  a  time,  when  the  absurdity 
of  this  was  shown,  they  fairly  gave  up  the 
point ;  allowing  that  sin  did  still  remain,  though 
not  reign,  in  him  that  is  born  of  God. 

7.  "But  the  English  who  had  received  it 
from  them  (some  directly,  some  at  second  or 
third  hand),  were  not  so  easily  prevailed  upon 
to  part  with  a  favorite  opinion  ;  and  even  when 
the  generality  of  them  were  convinced  it  was 
utterly  indefensible,  a  few  could  not  be  persu- 
aded to  give  it  up.  but  maintain  it  to  this  day.  .  . 

II.  3.  "Is  a  justified  or  regenerate  man 
freed  from  all  sin  as  soon  as  he  is  justified  ?  Is 
there  then  no  sin  in  his  heart? — nor  ever  after, 
unless  he  fall  from  grace? 

4.  "We  allow  that  the  state  of  a  justified 
person  is  inexpressibly  great  and  glorious.  He 
is  born  again,  '  not  of  blood,  nor  of  the  flesh, 
nor  of  the  will  of  man,  but  of  God.'    He  is  a 


—10— 


child  of  God,  a  member  of  Christ,  an  heir  of 
the  kingdom  of  heaven.  '  The  peace  ot  God 
which  passeth  all  understanding,  keepeth  his 
heart  and  mind  in  Christ  Jesus.'  His  very 
body  is  the  4  temple  of  the  Holy  Ghost,'  and  a 
habitation  of  God  through  the  Spirit.'  He  is 
*  created  anew  in  Christ  Jesus  ' :  he  is  washed, 
he  is  sanctified.  His  heart  is  purified  by  faith  ; 
he  is  cleansed  4  from  the  corruption  that  is  in 
the  world  ;'  4  the  love  of  God  is  shed  abroad 
in  his  heart  by  the  Holy  Ghost  which  is  given 
unto  him.'  And  so  long  as  he  4  walketh  in  love,' 
(which  he  may  always  do)  he  worships  God  in 
spirit  and  truth.  He  keepeth  the  command- 
ments of  God,  and  doeth  those  things  that  are 
pleasing  in  His  sight,  so  exercising  himself  as 
to  'have  a  conscience  void  of  offense  toward 
God,  and  toward  men,'  and  he  has  power  both 
over  outward  and  inward  sin,  even  from  the 
moment  he  is  justified. 

III.  1.  44  But  was  he  not  then  freed  from  all 
sin,  so  that  there  is  no  sin  in  his  heart?    I  can 
not  say  this  ;  I  can  not  believe  it ;  because  St. 
Paul  says  the  contrary.    He  is  speaking  to  be- 
lievers, and  describing  the  state  of  believers 
in  general,  when  he  says,  4  the  flesh  lusteth 
against  the  Spirit,  and  the  Spirit  against  the 
flesh :  these  are  contrary  the  one  to  the  other.' 
Gal.  v  :  17.   Nothing  can  be  more  express.  The 
apostle  here  directly  affirms  that  the  flesh,  evil 
nature,  opposes  the  Spirit,  even  in  believers ; 
that  even  in  the  regenerate  state  there  are  two 
principles,  4contrary  the  one  to  the  other.'  .  .  .  . 

9.  44  It  has  been  observed  before,  that  the 


—11— 


opposite  doctrine — that  there  is  no  sin  in  be- 
lievers— is  quite  new  in  the  Church  of  Christ ; 
that  was  never  heard  of  for  seventeen  hundred 
years  ;  never,  till  it  Was  discovered  by  Count 
Zinzendorf.  I  do  not  remember  to  have  seen 
the  least  intimation  of  it,  either  in  any  ancient 
or  modern  writer;  unless,  perhaps,  in  some  of 
the  wild,  ranting  Antinomians.  And  these 
likewise  say  and  unsay,  acknowledging  there 
is  sin  in  their  flesh,  although  no  sin  in  their 

heart   The  sum  of  all  this  is  :  there 

are  in  every  person,  even  after  he  is  justified, 
two  contrary  principles,  nature  and  grace, 
termed  by  St.  Paul  the  flesh  and  the  Spirit. 
Hence,  although  even  babes  in  Christ  are 
sanctified,  yet  it  is  only  in  part.  In  a  degree, 
according  to  the  measure  of  their  faith,  they 
are  spiritual ;  yet  in  a  degree  they  are  carnal. " 

Sermon  XIV.— p.  208. 

u  By  all  the  grace  which  is  given  at  justifica- 
tion we  can  not  extirpate  them.  Though  we 
watch  and  pray  ever  so  much,  we  can  not 
wholly  cleanse  either  our  hearts  or  hands.  Most 
sure  we  can  not,  till  it  shall  please  our  Lord  to 
speak  to  our  hearts  again,  to  speak  the  second 
time,  1  Be  clean  ;'  and  then  only  the  leprosy  is 
cleansed.  Then  only,  the  evil  root,  the  carnal 
mind,  is  destroyed  ;  and  inbred  sin  subsists  no 
triore.  But  if  there  be  no  such  second  change, 
if  there  be  no  instantaneous  deliverance  after 
justification,  if  there  be  none  but  a  gradual 
work  of  God  (that  there  is  a  gradual  work  none 


—12— 


denies),  then  we  must  be  content,  as  well  as 
we  can,  to  remain  full  of  sin  till  death  ;  and  if 
so,  we  must  remain  guilty  till  death,  continually 
deserving  punishment.  ...... 

44  From  what  has  been  said  we  may  easily 
learn  the  mischievousness  of  that  opinion,— 
that  we  are  wholly  sanctified  when  we  are 
justified ;  that  our  hearts  are  then  cleansed 
from  all  sin."  (Page  212.) 

The  above  extracts  are  carefully  selected 
from  Mr.  Wesley's  Plain  Account  of  Christian 
Perfection,  and  his  Sermons,  in  order  to  show 
the  sincere  inquirer  after  truth  the  matured 
deliverances  of  Mr.  Wesley  on  this  all-impor- 
tant subject :  that  men  are  justified  before  they 
are  sanctified.  And  this  truth  is  so  clearly  and 
forcibly  taught  by  him  that  it  admits  of  no 
controversy.  In  addition  to  what  Mr.  Wesley 
says,  we  give  below  a  few  quotations  from  Mr. 
Watson  and  other  writers  of  early  Methodism  : 

44  We  have  already  spoken  of  justification, 
adoption,  regeneration  and  the  witness  of  the 
Holy  Spirit,  and  we  now  proceed  to  another  as 
distinctly  marked  and  as  graciously  promised 
in  the  Holy  Scriptures.  This  is  Entire  Sancti- 
fication,  or  the  perfected  holiness  of  believers  ; 
and  as  this  doctrine,  in  some  of  its  respects, 
has  been  the  subject  of  controversy,  thje 
Scriptural  evidence  must  be  appealed  to  and 
examined.  Happily  for  us,  a  subject  of  so 
great  importance  is  not  involved  in  obscurity. 
That  a  distinction  exists  between  a  regenerate 


—13— 


state  and  a  state  of  entire  and  perfected  holi- 
ness will  be  generally  allowed.  Regeneration, 
we  have  seen,  is  concomitant  with  justification  ; 
but  the  apostles,  in  addressing  the  body  of 
believers  in  the  churches  to  whom  they  wrote 
their  epistles,  set  before  them  both  in  the 
prayers  they  offered  in  their  behalf,  and  in  the 
exhortations  they  administered,  a  still  higher 
degree  of  deliverance  from  sin,  as  well  as  a 
higher  growth  in  Christian  virtues.  Two  pass- 
ages only  need  be  quoted  to  prove  this :  I. 
Thess.  v.  23,  4 4 And  the  very  God  of  peace 
sanctify  you  wholly,  and  I  pray  God  your  whole 
spirit  and  soul  and  body  be  preserved  blameless 
unto  the  coming  of  our  Lord  Jesus  Christ." 
2.  Cor.  vii.  1 :  44  Having  therefore  these  prom- 
ises, dearly  beloved,  let  us  cleanse  ourselves 
from  all  filthiness  of  the  flesh  and  spirit,  per- 
fecting holiness  in  the  fear  of  God."  In  both 
of  these  passages  deliverance  from  sin  is  the 
subject  spoken  of;  and  the  prayer  in  the  one 
instance,  and  the  exhortation  in  the  other,  goes 
to  the  extent  of  the  entire  sanctification  of  4  the 
soul,' and  4  spirit,'  as  well  as  4  the  flesh,'  or 
4  body,' from  all  sin,  by  which  can  only  be 
meant  our  complete  deliverance  from  all  spir- 
itual pollution,  all  inward  depravation  of  the 
heart,  as  well  as  that  which  expresses  itself 
outwardly  by  the  indulgence  of  the  senses, 
which  is  called  filthiness  of  the  flesh.'  "  Wat- 
son's Institutes. 

k4Few  are  pardoned,  because  they  do  not 
feel  and  confess  their  sins  ;  and  few  are  sancti- 
fied and  cleansed  from  all  sin,  because  they  do 


—14— 


not  feel  and  confess  their  own  sore  and  the 

plague  of  their  own  hearts   What  then 

is  this  complete  sanctification?  It  is  the  cleans- 
ing of  the  blood  that  has  not  been  cleansed  ; 
it  is  washing  the  soul  of  a  true  believer  from 
the  remains  of  sin  ;  it  is  the  making  one  who 
is  already  a  child  of  God  more  holy,  that  he 
may  be  more  happy,  more  useful  in  the  world, 
and  bring  more  glory  to  his  heavenly  Father. 

 We  are  to  come  to  God  as  well  for  an 

instantaneous  and  complete  purification  from 
all  sin,  as  for  an  instantaneous  pardon." 
(Clarke's  Theology.) 

What  then  is  Entire  Sanctification  or 
Perfection  ? 

As  we  have  given  in  the  first  chapter  such 
a  clear  statement  of  the  difference  between 
justification  and  entire  sanctification,  as  taught 
by  Mr.  Wesley,  the  founder  of  Methodism, 
and  Mr.  Watson,  the  great  theologian,  and  the 
learned  Adam  Clarke,  D.D.,  we  now  propose 
to  show  what  this  sanctification  is  as  taught  by 
these  same  authors,  and  others  that  may  be 
quoted. 

1.  Mr.  Wesley  says  :  "  I  have  been  the  more 
large  in  these  extracts,  because,  hence,  it 
appears,  beyond  all  possibility  of  exception, 
that  to  this  day,  both  my  brother  an  I  main- 
tained, (1.)  That  Christian  perfection  is  that 
love  of  God  and  our  neighbor,  which  implies 


—15— 


deliverance  from  all  sin.  (2.)  That  this  is 
received  merely  by  faith.  (3.)  That  this  is 
given  instantaneously,  in  one  moment.  (4.) 
That  we  are  to  expect  it,  not  at  death,  but 
every  moment ;  that  now  is  the  accepted  time, 
now  is  the  day  of  salvation."  Plain  Account, 
p.  40. 

What  is  it  to  be  sanctified? 

"To  be  renewed  in  the  image  of  God,  'in 
righteousness  and  true  holiness.' 

"  What  is  implied  in  being  a  perfect  Chris- 
tian? 

"  The  loving  God  with  all  our  heart,  and 
mind,  and  soul.  Deut.  vi :  5. 

"  Does  this  imply  that  all  inward  sin  is 
taken  away? 

"Undoubtedly;  or  how  can  we  be  said  to 
be  saved  from  all  our  uncleannesses  ?  (Ezek. 
xxxvi :  29.)    Plain  Account,  pp.  31,  32. 

u  But  what  is  perfection?  The  word  has 
various  senses :  here  it  means  perfect  love.  It 
is  love  excluding  sin  ;  love  filling  the  heart, 
taking  up  the  whole  capacity  of  the  soul.  It 
is  love  c  rejoicing  evermore,  praying  without 
ceasing,  in  everything  giving  thanks.'  "  Ser- 
mon 43.,  p.  238. 

2.  Rev.  John  Fletcher  says  :  4 '  It  is  the  pure 
love  of  God  and  man  shed  abroad  in  the 
faithful  believer's  heart  by  the  Holy  Ghost 
given  unto  him, 'to  cleanse  him,  and  to  keep 
him  clean,  'from  all  the  filthiness  of  the  flesh 
and  spirit,'  and  to  enable  him  to  fulfill  the  law 
of  Christ,'  according  to  the  talents  he  is  in- 


—16— 


trusted  with,  and  the  circumstances  in  which 
he  is  placed  in  this  world."  Last  Check,  p.  567. 

3.  Dr.  A.  Clarke  :  "  What,  then  is  this  com- 
plete sanctification  ?  It  is  the  cleansing  of  the 
blood,  that  has  not  been  cleansed ;  it  is  the 
washing  the  soul  of  a  true  believer  from  the 
remains  of  sin."    Clarke's  Theology,  p.  206. 

4.  Rev.  Richard  Watson  says:  "We  have 
already  spoken  of  justification,  adoption,  re- 
generation, and  the  witness  of  the  Holy  Spirit, 
and  we  proceed  to  another  as  distinctly 
marked,  and  as  graciously  promised,  in  the 
Holy  Scriptures.  This  is  the  entire  sanctifi- 
cation, or  the  perfected  holiness  of  believers. 

 Happily  for  us,  a  subject  of  so  great 

importance  is  not  involved  in  obscurity." 

The  reader  will  note  the  declaration  of 
Mr.  Watson,  that  this  subject,  "  is  not  involved 
in  obscurity." 

5.  Rev.  Luther  Lee  says :  u  Sanctification 
is  that  renewal  of  our  fallen  nature  by  the 
Holy  Ghost,  received  through  faith  in  Jesus 
Christ,  whose  blood  of  atonement  has  power 
to  cleanse  from  all  sin ;  whereby  we  are  not 
only  delivered  from  the  guilt  of  sin,  which  is 
justification,  but  are  washed  entirely  from  its 
pollution,  freed  from  its  power,  and  are  ena- 
bled, through  grace,  to  love  God  with  all  our 
hearts,  and  to  walk  in  His  holy  command- 
mends  blameless."    Theology,  p.  211. 

6.  Bishop  Peck:  "In  the  merely  justified 


—17— 


state  we  are  not  entirely  pure.  .  .  .  But  in  the 
work  of  entire  sanctification  these  impurities 
are  all  washed  away,  so  that  we  are  wholly 
saved  from  sin,  from  its  inward  pollution." 
Central  Idea,  p.  52. 

7.  Binney's  Compend  defines  holiness  as : 
' 'That  participation  of  the  Divine  Nature, 
which  excludes  all  original  depravity,  or  inbred 
sin,  from  the  heart.  .  .  Entire  sanctification  is 
that  act  of  the  Holy  Ghost  whereby  the  justi- 
fied soul  is  made  holy." 

8.  Bishop  Simpson  says:  "Christian  Per- 
fection is  a  term  used  by  Methodists  to  denote 
a  state  of  grace  implying  purity  of  heart,  or 
a  heart  cleansed  from  all  sin.  .  .  .  Sanctifica- 
tion is  that  act  of  the  Holy  Ghost  whereby 
the  justified  man  is  made  holy." — Encyclo- 
pedia of  Methodism. 

When  we  wish  to  define  Entire  Sanctifica- 
tion by  the  authorities,  or  leading  men  in  the 
Methodist  Church,  we  have  a  great  ''cloud 
of  witnessess."  But  we  have  only  selected  a 
few.  We  are  sure  that  the  reader  will  be 
pleased  with  the  plain  and  satisfactory  state- 
ments, by  men  whose  piety  and  learning  are 
without  reproach. 

How  is  Entire  Sanctification  Obtained  £l 

Mr.  Wesley  in  his  Plain  Account,  p.  40, 
says:    1.    "That  Christian  perfection  is  that 


—18— 


love  of  God  and  our  neighbor,  which  implies 
deliverance  from  all  sin.  2.  That  this  is  re- 
ceived merely  by  faith.  3.  That  it  is  given 
instantaneously,  in  one  moment.  4.  That  we 
are  to  expect  it,  not  at  death,  but  every 
moment ;  that  now  is  the  accepted  time,  now 
is  the  day  of  salvation. 

"Is  it  gradual  or  instantaneous?  Is  this 
death  to  sin,  and  renewal  in  love,  instantane- 
ous or  gradual?  A  man  may  be  dying  for 
some  time  ;  yet  he  does  not,  properly  speaking, 
die,  till  the  soul  is  separated  from  the  body  ; 
and  in  that  instant,  he  lives  the  life  of  eternity. 
In  like  manner,  he  may  be  dying  to  sin  for 
some  time  ;  yet  is  not  dead  to  sin,  till  sin  is 
separated  from  his  soul;  and  in  that  instant, 
he  lives  the  full  life  of  love.  And  as  the 
change  undergone,  when  the  body  dies,  is  of  a 
different  kind,  and  infinitely  greater  than  any 
we  had  known  before,  yea,  such  as  till  then, 
it  is  impossible  to  conceive  ;  so  the  change 
wrought,  when  the  soul  dies  to  sin,  is  of  a 
different  kind,  and  infinitely  greater  than  any 
before,  and  that  any  can  conceive,  till  he  ex- 
periences it.  Yet  he  still  grows  in  grace, in  the 
knowledge  of  Christ,  in  the  love  and  image 
of  God  ;  and  will  do  so,  not  only  till  death, 
but  to  all  eternity."    Plain  Account,  p.  52. 

"But  do  you  believe  we  are  sanctified  by 
faith?  We  know  you  believe  we  are  justified 
by  faith  ;  but  do  not  you  believe,  and  accord- 
ingly teach,  that  we  are  sanctified  by  our 
works?  So  it  has  been  roundly  and  vehe- 
mently affirmed  for  these  five  and  twenty 


—10— 


years,  but  I  have  constantly  declared  just  the 
contrary  ;  and  that  in  all  manner  of  ways. 
I  have  continually  testified  in  private  and  in  - 
public,  that  we  are  sanctified  as  well  as  justi- 
fied by  faith.  And  indeed  one  of  those  great 
truths  does  exceedingly  illustrate  the  other. 
Exactly  as  we  are  justified  by  faith,  so  are  we 
sanctified  by  faith.  Faith  is  the  condition, 
and  the  only  condition,  of  sanctification, 
exactly  as  it  is  of  justification.  It  is  the 
condition:  none  is  sanctified  but  he  that  be- 
lieves, without  faith  no  man  is  sanctified.  And 
it  is  the  only  condition:  this  alone  is  sufficient 
for  sanctification.  Every  one  that  believes  is 
sanctified,  whatever  else  he  has  or  has  not.  In 
other  words,  no  man  is  sanctified  till  he 
believes :  every  man,  when  he  believes,  is 
sanctified."    Sermon  43,  pp.  241-2. 

"It  is,  thirdly,  a  divine  evidence  and  con- 
viction that  he  is  willing  to  do  it  now.  And 
why  not?  Is  not  a  moment  to  him  the  same 
as  a  thousand  years?  He  cannot  want  more 
time  to  accomplish  whatever  is  his  will.  And 
he  cannot  want  or  stay  for  any  more  worthi- 
ness or  fitness  in  the  persons  he  is  pleased  to 
honor.  We  may  therefore  boldly  say,  at  any 
point  of  time,  'now  is  the  day  of  salvation'  ! 
'To-day  if  ye  will  hear  his  voice,  harden  not 
your  hearts,  'Behold,  all  things  are  now  ready  : 
come  unto  the  marriage' !  To  this  confidence 
God  is  both  able  and  willing  to  sanctify  us 
now,  there  needs  to  be  added  one  more  thing 
— a  divine  evidence  and  conviction  that  he 
doeth  it.    In  that  hour  it  is  done  :  God  says  to 


—20— 


the  inmost  soul,  'According  to  thy  faith  be  it 
unto  thee' !  Then  the  soul  is  pure  from  every 
spot  of  sin  ;  it  is  clean  'from  all  unrighteous- 
ness.' The  believer  then  experiences  of  the 
deep  meaning  of  those  solemn  words,  'If  we 
walk  in  the  light,  as  he  is  in  the  light,  we 
have  fellowship  one  with  another,  and  the 
blood  of  Jesus  Christ  his  Son  cleanseth  us 
from  all  sin.' 

"  '  But  does  God  work  in  the  soul  gradually 
or  instantaneously'?  Perhaps  it  may  be 
gradually  wrought  in  some  ;  I  mean  in  this 
sense, — they  do  not  advert  to  the  particular 
moment  wherein  sin  ceases  to  be.  But  it  is 
infinitely  desirable,  were  it  the  will  of  God, 
that  it  should  be  done  instantaneously  ;  that 
the  Lord  should  destroy  sin  'by  the  breath  of 
his  mouth,'  in  a  moment,  in  the  twinkling  of 
an  eye.  And  so  he  generally  does  ;  a  plain 
fact,  of  which  there  is  evidence  enough  to 
satisfy  any  unprejudiced  person.  Then  there- 
fore look  for  it  every  moment.  Look  for  it  in 
the  way  above  described,  in  all  those  good 
works  whereunto  thou  art  'created  anew  in 
Christ  Jesus'.  .  .  .  Look  for  it  then  every  day, 
every  hour,  every  moment !  Why  not  this  hour, 
this  moment?  Certainly  you  may  look  for  it 
now,  if  you  believe  it  is  by  faith.  And  by 
this  token  you  may  surely  know  whether  you 
seek  it  by  faith  or  by  works.  If  by  works, 
you  wrant  something  to  be  done  first,  before 
you  are  sanctified.  You  trunk,  I  must  first 
be  or  do  thus  or  thus  Then  you  are  seeking 
it  by  wrorks  unto  this  day.    If  you  seek  it  by 


—21— 


faith,  you  may  expect  it  as  you  are ;  and 
if  as  you  are,  then  expect  it  now.  It  is  of 
importance  to  observe,  that  there  is  an  insep- 
arable connection  between  these  three  points — 
expect  it  by  faith,  expect  it  as  you  are,  and 
expect  it  now.  To  deny  one  of  them  is  to 
deny  them  all  ;  to  allow  one  is  to  allow  them 
all.  Do  you  believe  we  are  sanctified  by  faith? 
Be  true  then  to  your  principle  ;  and  look  for 
this  blessing  just  as  you  are,  neither  better  nor 
worse  ;  as  a  poor  sinner  that  has  still  nothing 
to  pay,  nothing  to  plead,  but  *  Christ  died.' 
And  if  you  look  for  it  as  you  are,  then  expect 
it  now.  Stay  for  nothing.  Why  should  you? 
Christ  is  ready  ;  and  He  is  all  you  want.  He 
is  waiting  for  you :  He  is  at  the  door !  Let 
your  inmost  soul  cry  out, 

"  Come  in,  come  in,  thou  heavenly  Guest ! 

Nor  hence  again  remove  ; 
But  sup  with  me,  and  let  the  feast 

Be  everlasting  love." 

Sermon  43,  pp.  246-248. 

Rev.  John  Fletcher  says:  "It  is,  I  think, 
allowed  on  all  sides,  that  we  are  saved,  that 
is,  sancified,  as  well  as  justified  *  by  faith.' 
Now,  that  particular  height  of  sanctification, 
that  full  'circumcision  of  the  heart,'  which 
centrally  purifies  the  soul,  springs  from  a  pecul- 
iar degree  of  saving  faith,  and  from  a  particular 
operation  of  the  Spirit  of  burning  ;  a  quick 
operation  this,  which  is  compared  to  a  baptism 
of  fire,  and  proves  sometimes  so  sharp  and 
searching,  that  it  is  as  much  as  a  healthy, 
strong  man  can  do  to  bear  up  under  it."  Last 
Check,  p.  566. 


—22— 


Dr.  Adam  Clarke  says :  "  We  are  to  come 
to  God  for  an  instantaneous  and  complete 
purification  from  all  sin,  as  for  instantaneous 
pardon.  In  no  part  of  the  Scriptures  are  we 
directed  to  seek  the  remission  of  sins  seriatim — 
one  now  and  another  then,  and  so  on.  Neither 
in  any  part  are  we  directed  to  seek  holiness 
by  gradation.  Neither  a  gradation  pardon 
nor  a  gradation  purification  exists  in  the 
Bible.  .  .  .  For  as  the  work  of  cleansing  and 
renewing  the  heart  is  the  work  of  God,  His 
almighty  power  can  perform  it  in  a  moment, 
in  the  twinkling  of  an  eye.  And  as  it  is  this 
moment  our  duty  to  love  God  with  all  our 
heart,  and  we  can  not  do  this  till  He  cleanse 
our  hearts,  consequently  He  is  ready  to  do  it 
this  moment,  because  He  wills  that  we  should 
in  this  moment  love  Him.  .  .  .  This  moment, 
therefore,  we  may  be  emptied  of  sin,  filled  with 
holiness,  and  become  truly  happy."  Clarke's 
Theology,  p.  208. 

Dr.  Nathan  Bangs  says  :  44  Those  who  teach 
that  we  are  gradually  to  grow  into  a  state  of 
sanctification,  without  ever  experiencing  an 
instantaneous  change  from  imbred  sin  to  holi- 
ness,— are  to  be  repudiated  as  unsound — anti- 
scriptural  and  anti  -  Weslevan."  Article  in 
Guide,  1854. 

We  see  from  the  writings  of  these  Fathers 
in  the  Church,  that  they  all  taught  the  same 
thing.  They  all  agree  that  we  are  justified 
before  we  are  sanctified,  and  that  sanctification 


—23— 


is  obtained  instantaneously,  by  faith,  the  same 
as  justification.  We  can  say  with  Mr.  Watson, 
"  that  this  great  doctrine  is  not  left  in  obscu- 
rity." If  the  evidence  of  men  was  all  we  had 
to  establish  this  doctrine  we  might  well  doubt ; 
but  the  Holy  Scriptures  are  so  clear  on  this 
subject  that  we  follow  them  as  a  (( light  that 
shineth  in  a  dark  place."  Hence  the  earnest 
seeker  must  follow  willingly  and  constantly 
this  Guide.  The  Saviour  says  in  John  xiv : 
15,  16,  44  If  ye  love  me,  keep  my  command- 
ments. And  I  will  pray  the  Father,  and  he 
shall  give  you  another  Comforter,  that  he  may 
abide  with  you  forever."  Here  He  promises 
the  Comforter  to  those  that  love  Him  and  keep 
His  commandments.  He  wiL  pray  the  Father. 
What  prayer  did  He  offer  for  them?  "  I  pray 
not  that  thou  shouldest  take  them  out  of  the 
world,  but  that  thou  shouldest  keep  them  from 
the  evil.  They  are  not  of  the  world,  even  as 
I  am  not  of  the  world.  Sanctify  them  through 
thy  truth :  thy  word  is  truth."  He  does  not 
want  them  taken  out  of  the  world,  but  kept 
from  the  evil  (sin)  of  the  world.  What  did  He 
want  the  Father  to  do  ?  Sanctify  them  through 
the  truth,  that  is,  through  belief  of  the  Word. 
We  must  believe  He  does  it,  because  He  says 
so.  The  disciples  did  believe,  and  on  the  day 
of  Pentecost,  while  they  were  assembled  in 


—24— 


one  place,  the  promised  Comforter  came.  The 
prayer  of  Christ  was  answered.  What  was 
embraced  in  the  promise  and  prayer?  The 
abiding  Comforter  and  this  sanctification. 
They  were  filled  with  the  Holy  Ghost.  The 
will  of  God  was  wrought  in  them.  It  is  now 
come  to  pass  that  His  will  is  ' '  done  in  earth 
as  it  is  in  heaven." 


Objections  Answered. 


objections. 


ANSWERS. 


(1).  Rom.  iii:  10. 
"There  is  none  right- 
eous." 


(1).  "Writ  thou  destroy  the 
righteous  with  the  wicked." 
Gen.  xviii :  23. 

"Where  were  the  righteous 
ever  cut  off."    Job  iv  :  7. 

"The  righteous  shall  hold  on 
his  way."    Job  xvii  :  9. 

"  I  am  righteous."  Job  xxxiv  : 

5. 

"I  have  not  seen  the  righteous 
forsaken."    Psa.  xxxvii :  25. 

"He  that  doeth  righteousness 
is  righteous."    I.  John  iii  :  7. 


(2)  "There  is  none        (2).  "Good  and  faithful  ser- 
thatdoeth  good."  Psa.     vant."    Matt.  xxv:21. 
x*v  :  3*  "Joseph  was  a  good  man  and 

a  just."    Luke  xxiii :  50. 

"That  they  may  see  your  good 
works."    Matt,  v  :  16. 

"A  good  man  showeth  favor." 
Psa.  cxii :  5. 

"Despisers  of  those  that  are 
good."    II.  Tim.  iii.  3. 

"In  all  things  showing  thy- 
self a  pattern  of  good  works." 
Titus  ii  :  7. 


—26— 


OBJECTIONS. 

"  If  they  sin  against 
thee,  (for  there  is  no 
man  that  sinneth  not)" 
I.  Kings  viii :  46. 

"  If  we  say  that  we 
have  no  sin,  we  de- 
ceive ourselves,  and 
the  truth  is  not  in  us." 

....  "If  we  say 
we  have  not  sinned, 
we  make  him  a  liar, 
and  his  word  is  not  in 
us."  I.  John  i :  8  and 
10. 


ANSWERS. 

"  Sin  is  a  reproach  to  any 
people."    Prov.  xiv  :  34. 

"  The  soul  that  sinneth,  it  shall 
die."    Ezck.  xviii :  4. 

"Stand  in  awe  and  sin  not." 
Psa.  iv :  4. 

"  Go, and  sin  no  more."  John 
viii :  11. 

"Awake  to  righteousness,  and 
sin  not."    I  Cor.  xv :  34. 

"Whosoever  abideth  in  him 
sinneth  not."    I.  John  iii.  6. 

"He  that  committeth  sin  is  of 
the  devil ;  .  .  .  Whosoever  is 
born  of  God  doth  not  commit 
sin."    I.  John  iii :  8  and  9. 

"If  we  say  that  we  have  fellow- 
ship with  him,  and  walk  in  dark- 
ness, we  lie,  and  do  not  the 
truth :  But  if  we  walk  in  the 
light,  as  he  is  in  the  light,  we 
have  fellowship  one  with  an- 
other, and  the  blood  of  Jesus 
Christ  his  Son  cleanseth  us  from 

all  sin   If  we  confess 

our  sins,  he  is  faithful  and  just 
to  forgive  us  our  sins,  and  to 
cleanse  us  from  all  unrighteous- 
ness."   I.  John  i :  6,  7  and  9. 


—27— 


OBJECTIONS. 


ANSWERS. 


The  seventh  chap- 
ter of  Romans  teaches 
that  all  men  are  under 
bondage  to  sin,  and 
can  never  be  free  from 
it  in  this  life. 

"But  I  am  carnal 
sold  under  sin."  Rom. 
vii.  14. 

"  Now  then  it  is  no 
more  I  that  do  it,  but 
sin  that  dwelleth  in 
me."    Rom.  vii.  17. 


"  But  God  be  thanked,  that  ye 
were  the  servants  of  sin,  but  ye 
have  obeyed  from  the  heart  that 
form  of  doctrine  which  was  de- 
livered you.  Being  then  made 
free  from  sin,  ye  became  ser- 
vants of  righteousness.  Rom. 
vi :  17  and  18. 

Let  not  sin  therefore  reign  in 
your  mortal  body,  that  ye  should 
obey  it  in  the  lusts  thereof.  .  . 
For  sin  shall  not  have  dominion 
over  you  :  for  ye  are  not  under 
the  law,  but  under  grace."  Rom. 
vi :  12  and  14. 

"  For  the  law  of  the  Spirit  of 
life  in  Christ  Jesus  hath  made 
me  free  from  the  law  of  sin  and 
death."    Rom.  viii.  2. 


"  O  wretched  man 
that  I  am  !  who  shall 
deliver  me  from  the 
body  of  this  death  ?  " 
Rom.  vii.  24. 


"  I  thank  God  through  Jesus 
Christ  our  Lord."  Rom.  vii. 25. 

"There  is  therefore  now  no 
condemnation  to  them  which 
are  in  Christ  Jesus,  who  walk 
not  after  the  flesh,  but  after  the 
Spirit."    Rom.  viii.  1. 


—28— 


OBJECTIONS. 

"There  is  none  per 
feet." 


ANSWERS. 

"  Walk  before  me  and  be  thou 
perfect."    Gen.  xvii  :  1. 

"  Be  ye  therefore  perfect." 
Matt,  v:  48. 

"  But  let  patience  have  her 
perfect  work,  that  ye  may  be 
perfect  and  entire,  wanting 
nothing."    James  i :  4. 

"Thou  shalt  be  perfect  with 
the  Lord  thy  God  "  Deut.xviii: 
13. 

"Mark  the  perfect  man." 
Psa.  xxxvii :  37. 

Howbeit  we  speak  wisdom 
among  them  that  are  perfect." 
I.  Cor.  ii.  6. 

"  Let  us,  as  many  as  be  per- 
fect.   Phil,  iii  :  15. 

"Noah  was  a  just  man,  and 
perfect  in  his  generations,  and 

Noah  walked  with  God  

And  Noah  did  according  unto 
all  that  the  Lord  commanded 
him."    Gen.  vi :  9  and  vii :  5. 

"  There  was  a  man  in  the  land 
of  Uz,  whose  name  was  Job ; 
and  that  man  was  perfect  and 
upright,  and  one  that  feared 
God,  and  eschewed  evil.  .  .  . 
In  all  this  Job  sinned  not."  Job. 
i  :  1  and  22. 

"There  wTas,  in  the  days  of 
Herod,  the  king  of  Judea,  a  cer- 
tain priest  named  Zacharias.  of 
the  course  of  Abia :  and  his 
wife  was  of  the  daughters  of 
Aaron,  and  her  name  was  Elisa- 
beth. And  they  were  both 
righteous  before  God,  walking 
in  all  the  commandments  and 
ordinances  of  the  Lord,  blame- 
less,"   Luke  i :  5  and  6. 


—29— 


The  seventh  chapter  of  Romans  describes  a 
man  under  the  law,  awakened  by  the  law  to  a 
sense  of  his  inward  sin,  or  depravity,  but  find- 
ing no  power  in  the  law  to  deliver  him.  This 
inward  sin.  hindered  him  from  doing  the  things 
he  would,  and  led  him  to  cry  out,  "O  wretched 
man  that  I  am  !  "  This  is  beautifully  explained 
in  Heb.  x:  1-4.  "For  the  law,  having  a 
shadow  of  good  things  to  come,  and  not  the 
very  image  of  the  things,  can  never  with  those 
sacrifices  which  they  offer  year  by  year  con- 
tinually make  the  comers  thereunto  perfect . .  . 
For  it  is  not  possible  that  the  blood  of  bulls 
and  of  goats  should  take  away  sins."  Hence 
we  find  the  blood  of  sacrifice,  under  the  law, 
was  not  sufficient,  but  when  Paul  saw  the  con- 
quering Christ,  he  was  delivered  from  bondage. 
"  I  thank  God  through  Jesus  Christ  our  Lord." 
Deliverance  from  all  sin,  through  Christ,  is 
plainly  set  forth  in  the  sixth  and  eigth  chapters 
of  Romans.  Let  the  people  shout  with  a  mighty 
shout,  for  Christ  the  Lord  has  come  to  "  save 
his  people  from  their  sins." 

Read  the  following  from  Dr.  A.  Clarke : 
"  Let  all  those  who  retain  the  Apostolic 
doctrine,  that  the  blood  of  Christ  cleanseth 
from  all  sin  in  this  life,  press  every  believer  to 
go  on  to  perfection,  and  to  expect  to  be  saved, 
while  here  below,  into  the  fulness  of  the  bless- 


—30— 


ing  of  the  Gospel  of  Jesus.  To  all  such  my 
soul  says,  labor  to  show  yourselves  approved 
unto  God  ;  workmen  that  need  not  be  ashamed, 
rightly  dividing  the  Word  of  Truth  ;  and  the 
pleasure  of  the  Lord  prosper  in  your  hands  1 
Amen.  Many  employ  that  time  in  brooding 
and  mourning  over  their  impure  hearts,  which 
should  be  spent  in  prayer  and  faith  before  God, 
that  their  impurities  might  be  washed  away. 
In  what  a  state  of  nonage  are  many  members 
of  the  Christian  Church !  I  am  afraid  that 
what  some  persons  call  their  infirmities  may 
rather  be  called  their  strengths  ;  the  prevailing 
and  frequently  ruling  power  of  pride,  anger, 
ill  will  etc. ;  for  how  few  think  evil  tempers  to 
be  sins  !  The  gentle  term  '  infirmity '  softens 
down  the  iniquity ;  and  as  St.  Paul,  so  great 
and  so  holy  a  man,  say  they,  had  his  infirmi- 
ties, how  can  they  expect  to  be  without  theirs? 
These  should  know  that  they  are  in  a  danger- 
ous error ;  that  St.  Paul  means  nothing  of  the 
kind ;  for  he  speaks  of  his  sufferings,  these 
alone.  One  word  more :  would  not  the  grace 
and  power  of  Christ  appear  more  conspicuous 
in  slaying  a  lion  than  in  keeping  him  chained? 
In  destroying  sin,  root  and  branch,  and  filling 
the  soul  with  his  own  holiness,  with  love  to 
God  and  man,  with  the  mind,  all  the  holy, 
heavenly  tempers  that  were  in  himself,  than  in 
leaving  these  impure  and  unholy  tempers  ever 
to  live,  and  often  to  reign,  in  the  heart !  The 
doctrine  is  discreditable  to  the  Gospel,  and 
wholly  Anti-Christian. 

"  '  If  they  sin  against  thee,  for  there  is  no 


> 


—31— 


man  that  sinneth  not,'  1.  Kings  viii :  46.  On 
this  verse  we  may  observe  that  the  second 
clause,  as  it  is  here  translated,  renders  the 
supposition  in  the  first  clause  entirely  nugatory, 
for  if  there  be  no  man  that  sinneth  not  it  is 
useless  to  say,  '  if  they  sin  ;'  but  this  contra- 
diction is  taken  away  by  reference  to  the 
original,  which  should  be  translated,  'If  they 
shall  sin  against  thee  ;'  or, '  should  they  sin 
against  thee  ;  for  there  is  no  man  that  may  not 
sin  ;'  that  is,  there  is  no  man  impeccable  ;  none 
infallible  ;  none  that  is  not  liable  to  transgress. 
This  is  the  true  meaning  of  the  phrase  in  va- 
rious parts  of  the  Bible,  and  so  our  translators 
have  understood  the  original ;  for,  even  in  the 
thirty-first  verse  of  this  chapter,  they  have 
translated  yecheta,  *  if  a  man  tresspass,'  which 
certainly  implies  he  might  or  might  not  do  it ; 
and  in  this  way  they  have  translated  the  same 
word,  *  If  a  soul  sin,'  in  Lev.  v :  1  ;  vi :  2  ;  1. 
Sam.  ii.  25  ;  2.  Chron.  vi:  22  ;  and  in  several 
other  places.  The  truth  is,  the  Hebrew  has 
no  mood  to  express  words  in  the  permissive  or 
optative  way  ;  but  to  express  this  sense,  it  uses 
the  future  tense  of  the  conjugation  kal.  This 
text  has  been  a  wonderful  stronghold  for  all 
who  believe  that  there  is  no  redemption  from 
sin  in  this  life ;  that  no  man  can  live  without 
committing  sin  ;  and  that  we  cannot  be  entirely 
freed  from  it  till  we  die.  1.  The  text  speaks 
no  such  doctrine  :  it  only  speaks  of  the  possi- 
bility of  every  man  sinning  ;  and  this  must  be 
true  of  a  state  of  probation.  2.  There  is  not 
another  text  in  the  divine  records  that  is  more 


—32— 


to  the  purpose  than  this.  3.  The  doctrine  is 
flatly  in  opposition  to  the  design  of  the  Gospel ; 
for  Jesus  came  to  save  his  people  from  their 
sins,  and  to  destroy  the  works  of  the  devil. 
4.  It  is  a  dangerous  and  destructive  doctrine, 
and  should  be  blotted  out  of  every  Christian's 
creed.  There  are  too  many  who  are  seeking 
to  excuse  their  crimes  by  all  means  in  their 
power  ;  and  we  need  not  embody  their  excuses 
in  a  creed,  to  complete  their  deception,  by 
stating  that  their  sins  are  unavoidable. 

"The  soul  was  made  for  God,  and  can  never 
be  united  to  him,  nor  be  happy,  till  saved  from 
sin.  He  who  is  saved  from  his  sin,  and  united 
to  God,  possesses  the  utmost  felicity  that  the 
human  soul  can  enjoy,  either  in  this  or  the 
coming  world. 

"Where  a  soul  is  saved  from  all  sin,  it  is 
capable  of  being  fully  employed  in  the  work 
of  the  Lord  :  it  is  then,  and  not  till  then,  fully 
fitted  for  the  Master's  use. 

"All  who  are  taught  of  Christ  are  not  only 
saved  but  their  understandings  are  much 
improved.  True  religion,  civilization,  mental 
improvement,  common  sense,  and  orderly 
behavior,  go  hand  in  hand. 

"When  the  light  of  Christ  dwells  fully  in 
the  heart,  it  extends  its  influence  to  every 
thought,  word,  and  action;  and  directs  its 
possessor  how  he  is  to  act  in  all  places  and 
circumstances. 

"Our  souls  can  never  be  truly  happy  till  our 
wills  be  entirely  subjected  to,  and  become 
one  with,  the  will  of  God.    While  there  is  an 


—33— 


empty,  longing  heart,  there  is  a  continual 
overflowing  fountain  of  salvation.  If  we  find, 
in  any  place,  or  at  any  time,  that  the  oil 
ceases  to  flow,  it  is  because  there  are  no 
empty  vessels  there ;  no  souls  hungering  and 
thirsting  for  righteousness.  We  find  fault 
with  the  dispensations  of  God's  mercy,  and 
ask,  'Why  were  the  former  days  better  than 
these'  ?  Were  we  as  much  in  earnest  for  our 
salvation  as  our  forefathers  were  for  theirs, 
we  should  have  equal  supplies,  and  as  much 
reason  to  sing  aloud  of  divine  mercy.  'Be 
ve  holy,'  saith  the  Lord,  'For  I  am  holy.'  " 
Theology,  pp.  201,  202,  203. 

Historical. 

"In  the  year  1725,  being  in  the  twenty-third 
year  of  my  age,  I  met  with  Bishop  Taylor's 
"Rule  and  Exercises  of  Holy  Living  and 
Dying,"  in  reading  several  parts  of  this  book, 
I  was  exceedingly  affected,  that  part  in  par- 
ticular which  relates  to  purity  of  intention. 
Instantly  I  resolved  to  dedicate  all  my  life  to 
God,  all  my  thoughts  and  words,  and  actions  ; 
being  thoroughly  convinced,  there  was  no 
medium  ;  but  that  every  part  of  my  life  (not 
some  only)  must  either  be  a  sacrifice  to  God, 
or  myself,  that  is,  in  effect,  to  the  devil.  Can 
any  serious  person  doubt  of  this,  or  find  a 
medium  between  serving  God  and  serving  the 
devil?  In  the  year  1726,  I  met  with  Kempis's 
'  Christian's  Pattern.'  The  nature  and  extent 
of  inward  religion,  the  religion  of  the  heart, 
now  appeared  to  me  in  a  stronger  light  than 


—34— 


ever  it  had  done  before.  I  saw,  that  giving 
even  all  my  life  to  God  (supposing  it  possible 
to  do  this,  and  go  no  farther)  would  profit  me 
nothing,  unless  I  gave  my  heart,  yea,  all  my 
heart  to  him.  I  saw,  that  4  simplicity  of  in- 
tention, and  purity  of  affection,'  one  design  in 
all  we  speak  or  do,  and  one  desire  ruling  all 
our  tempers,  are  indeed  1  the  wings  of  the 
soul,'  without  which  she  can  never  ascend  to 
the  mount  of  God.  A  year  or  two  after,  Mr. 
Law's  1  Christian  Perfection  '  and  '  Serious 
Call '  were  put  into  my  hands.  These  con- 
vinced me,  more  than  ever,  of  the  absolute 
impossibility  of  being  half  a  christian  ;  and  I 
determined,  through  His  grace  (the  absolute 
necessity  of  which  I  was  deeply  sensible  of  )- 
to  be  all  devoted  to  God,  to  give  him  all  my 
soul,  my  body,  and  my  substance.  Will  any 
considerate  man  say,  that  this  is  carrying 
matters  too  far?  Or  that  anything  less  is  due 
to  Him  who  has  given  himself  for  us,  than  to 
give  Him  ourselves,  all  we  have,  and  all  we 
are."    Wesley's  Plain  Account. 

"In  the  Conference  of  1765  Mr.  Wesley 
asked  the  question :  '  What  was  the  rise  of 
Methodism?'  The  following  is  the  answer 
given:  4  In  1729  my  brother  Charles  and  I, 
reading  the  Bible,  saw  we  could  not  be  saved 
without  holiness  ;  followed  after  it,  and  incited 
others  so  to  do.  In  1737  we  saw  that  this  holi- 
ness comes  by  faith.  In  1738  we  saw  likewise 
that  men  are  justified  before  they  are  sancti- 
fied ;  but  still  holiness  was  our  object,  inward 
and  outward  holiness.  God  then  thrust  us 
out  to  raise  up  a  holy  people.' 


—35— 


"  The  Holy  Club  was  formed  at  Oxford  in 
1729,  for  the  sanctifkation  of  its  members. 
The  Wesleys  there  sought  purification,  and 
Whitefield  joined  them  for  that  purpose." 
Steven's  History  of  Methodism,  p.  270. 

"The  doctrine  more  especially  urged  upon 
believers  in  early  Methodism  was  that  of 
sanctification,  or  holiness  of  heart  and  life, 
and  this  was  pressed  upon  them  as  their  present 
privilege,  depending  for  its  accomplishment 
now  on  the  faithfulness  of  God,  who  had 
promised  to  do  it.  It  was  the  baptism  of  the 
Holy  Ghost  which  fired  and  filled  the  hearts  of 
God's  ministers  at  that  time."  Bang's  History 
of  the  Methodist  Episcopal  Church,  p.  195. 

"  In  1766  Mr.  Wesley  wrote  to  his  brother 
Charles  :  '  Insist  everywhere  on  full  salvation 
received  now  by  faith.  Press  the  instantaneous 
blessing.'  In  1768  he  wrote  to  the  same  :  1 1 
am  at  my  wit's  end  with  regard  to  two  things — 
the  Church  and  Christian  perfection.  Unless 
you  and  I  stand  in  the  gap  in  good  earnest, 
the  Methodists  will  drop  them  both.'' 

Again,  other  people  have  asserted  that  Mr. 
Wesley  himself  never  claimed  the  blessing. 
In  reply  we  quote  a  letter  written  by  him  in 
1771 :  u  Many  years  since  I  saw  that  without 
holiness  no  man  shall  see  the  Lord.  I  began 
by  following  after  it.  Ten  years  after,  God 
gave  me  a  clearer  view  than  I  had  had  before 
how  to  obtain  it — namely,  by  faith  in  the  Son 
of  God — and  immediately  I  declared  to  all : 
We  are  saved  from  sin,  we  are  made  holy  by 


—36— 


faith.  This  I  testified  in  private,  in  public,  in 
print,  and  God  confirmed  it  by  a  thousand 
witnesses." 

"  In  1761-63  he  wrote  to  two  of  his  preach- 
ers :  *  You  have  over  and  over  denied  instan- 
taneous sanctification,  but  I  have  known  and 
taught  it  above  these  twenty  years.  I  have 
continually  testified  for  these  five  and  twenty 
years,  in  private  and  public,  that  we  are 
sanctified,  as  well  as  justified,  by  faith.  It  is 
the  doctrine  of  St.  Paul,  St.  James,  St.  Peter, 
and  St.  John,  and  no  otherwise  Mr.  Wesley's 
than  it  is  the  doctrine  of  every  one  who 
preaches  the  pure  and  whole  Gospel.  I  tell 
you  as  plain  as  I  can  speak  where  and  when 
I  found  this.  I  found  it  in  the  oracles  of  God, 
in  the  Old  and  New  Testaments,  when  I  read 
them  with  no  other  view  or  desire  than  to  save 
my  own  soul.'"  Carradine's  Sanctification, 
pp.  207-210. 

Some  say  Mr.  Wesley  changed  his  views  of 
Entire  Sanctification,  and  in  1784  when  he 
prepared  the  Articles  of  Religion  for  the 
Methodists  of  the  United  States,  he  expunged 
the  residue  theory,  or  the  Sanctification  of 
believers  after  they  are  justified.  If  Mr. 
Wesley  changed,  the  Articles  of  Religion  as 
we  have  them  in  the  Discipline  of  our  Church 
does  not  so  teach.  Let  us  compare  a  few 
statements  on  this  point,  and  find  out  what  Mr. 
Wesley  teaches : 


—37— 

The  Ninth  Article  of  the  Church  of  England 
reads  as  follows  :  "  Original  sin  is  the  corrup- 
tion of  the  nature  of  every  man,  whereby  man 
is  in  his  own  nature  inclined  to  evil,  so  that 
the  flesh  lusteth  contrary  to  the  Spirit.  And 
this  infection  of  nature  doth  remain,  yea,  in 
them  that  are  regenerated  ;  whereby  the  lust 
of  the  flesh  is  not  subject  to  the  law  of  God." 

The  Seventh  Article  in  our  Book  of  Discip- 
line reads:  "  Original  sin  standeth  not  in  the 
following  of  Adam  (as  the  Pelagians  do  vainly 
talk),  but  is  the  corruption  of  the  nature  of 
every  man,  that  naturally  is  engendered  of  the 
offspring  of  Adam,  whereby  man  is  very  far 
gone  from  original  righteousness,  and  of  his 
own  nature  inclined  to  evil  and  that  continu- 
ally." 

We  see  that  the  two  Articles  are  the  same 
in  substance.  Mr.  Wesley  taught  in  his 
sermon  on  "  Sin  in  Believers,"  that  the  heresy 
of  his  day  was,  that  no  sin  remains  in  the  heart 
of  the  regenerate,  and  he  writes  the  sermon 
to  refute  the  erroneous  doctrine  of  Zinzendorf 
and  others. 

One  more  fact  needs  to  be  settled  that  Mr. 
Wesley  never  changed ;  that  his  views  after 
1784  were  the  same  as  hitherto. 

In  his  sermon  uOn  the  Discoveries  of  Faith," 
Vol.  IV,  p.  240,  dated  Yarm,  June  11,  1788, 

he  says  : 

"  15.  But  many  doubts  and  fears  may  still 


—38 


remain,  even  in  a  child  of  God,  while  he  is 
weak  in  faith ;  while  he  is  in  the  number  of 
those  whom  St.  Paul  terms  'babes  in  Christ.' 
But  when  his  faith  is  strengthened,  when  he 
receives  faith's  abiding  impression,  realizing 
things  to  come ;  when  he  has  received  the 
abiding  witness  of  the  Spirit,  doubts  and  fears 
vanish  away.  He  then  enjoys  the  plerophory, 
or  *  full  assurance  of  faith ; '  excluding  all 
doubt,  and  all  fear  that  hath  torment.'  To 
those  whom  he  styles  young  men,  St;  John 
says,  4 1  have  written  unto  you,  young  men, 
because  ye  are  strong,  and  the  word  of  God 
abideth  in  you,  and  ye  have  overcome  the 
wicked  one.'  These  the  apostle  observes  in 
the  other  verse,  '  had  the  word  of  God  abiding 
in'  them.'  It  may  not  improbably  mean  the 
pardoning  word,  the  word  which  spake  all 
their  sins  forgiven ;  in  consequence  of  which 
they  have  the  consciousness  of  the  divine  favor 
without  any  intermission.  To  these  more 
especially  we  may  apply  the  exhortation  of 
the  Apostle  Paul :  4  Leaving  the  first  principles 
of  the  doctrines  of  Christ,'  namely  repentance 
and  faith,  '  let  us  go  on  unto  perfection.'  But 
in  what  sense  are  we  to  leave  those  principles? 
Not  absolutely ;  for  we  are  to  retain  both  one 
and  the  other,  the  knowledge  of  ourselves, 
and  the  knowledge  of  God,  unto  our  lives'  end  : 
but  only  comparatively  ;  not  fixing,  as  we  did 
at  first,  our  whole  attention  upon  them  ;  think- 
ing and  talking  perpetually  of  nothing  else, 
but  either  repentance  or  faith.  But  what  is 
the  perfection  here  spoken  of?    It  is  not  only 


—39— 


a  deliverance  from  doubts  and  fears,  but  from 
sin ;  from  all  inward  as  well  as  outward 
sin  ;  from  evil  desires,  and  evil  tempers,  as 
well  as  from  evil  words  and  works.  Yea, 
and  it  is  not  only  a  negative  blessing,  a 
deliverance  from  all  evil  dispositions,  implied 
in  that  expression,  '  I  will  circumcise  thy 
heart ;'  but  a  positive  one  likewise  ;  even  the 
planting  all  good  dispositions  in  their  place ; 
clearly  implied  in  that  other  expression, 
*  to  love  the  Lord  your  God  with  all  your 
heart  and  with  all  your  soul.'  These  are 
they  to  whom  the  apostle  John  gives  the 
venerable  title  of  lathers,  who  *  have  known 
him  that  is  from  the  beginning  ;'  the  eternal 
Three-One  God.  One  of  these  expresses 
himself  thus :  *  I  bear  about  with  me  an  ex- 
perimental verity  and  a  plenitude  of  the 
presence  of  the  ever-blessed  Trinity.'  And 
these  who  are  fathers  in  Christ,  generally, 
though  I  believe  not  always,  enjoy  the  plero- 
phory,  or  *  full  assurance  of  hope  ;'  having  no 
more  doubt  of  reigning  with  him  in  glory, 
than  if  they  already  saw  him  coming  in  the 
clouds  of  heaven.  But  this  does  not  prevent 
their  continually  increasing  in  the  knowledge 
and  love  of  God.  While  they  '  rejoice  ever- 
more, pray  without  ceasing,  and  in  everything 
give  thanks,' they  pray  in  particular,  that  they 
may  never  cease  to  watch,  to  deny  themselves, 
to  take  up  their  cross  daily,  to  fight  the  good 
tight  of  faith,  and  against  the  world,  the  devil, 
and  their  own  manifold  infirmities  ;  till  they 
are  able  to  *  comprehend,  with  all  saints,  what 


—40— 


is  the  length,  and  breadth,  and  height,  and 
depth,  and  to  know  that  love  of  Christ  which 
passeth  knowledge  ;'  yea,  to  '  be  filled  with 
all  the  fulness  of  God.'" 

In  the  sermon  "On  the  Wedding  Garment," 
Vol.  IV.  page  311,  read: 

"If  you  mean  by  that  odd,  uncouth  ques- 
tion, 'In  whose  righteousness  are  you  to  stand 
at  the  last  day?'  For  whose  sake,  or  by 
whose  merit,  do  you  expect  to  enter  into  the 
glory  of  God?  I  answer,  without  the  least 
hesitation,  for  the  sake  of  Jesus  Christ  the 
righteous.  It  is  through  his  merits  alone  that 
all  believers  are  saved  ;  that  is,  justified — 
saved  from  the  guilt, — sanctified — saved  from 
the  nature,  of  sin  ;  and  glorified — taken  into 
heaven."    Madeley,  March  26,  1790. 

Sermon  "  On  the  Deceitfulness  of  Man's 
Heart  "  Halifax,  April  21,  1790.  Vol.  IV. 
page  346. 

"But  is  there  no  exception  as  to  the  wicked- 
ness of  man's  heart?  Yes,  in  those  that  are 
born  of  God.  '  He  that  is  born  of  God 
keepeth  himself,  and  that  wicked  one  touch- 
eth  him  not.'  God  has  'purified  his  heart  by 
faith,'  so  that  his  wickedness  is  departed  from 
him.  'Old  things  are  passed  away,  all  things' 
in  him  'are  become  new.'  So  that  his  heart 
is  no  longer  desparately  wicked,  but  'renewed 
in  righteousness  and  true  holiness.'  Only  let 
it  be  remembered,  that  the  heart,  even  of  a 
believer,  is  not  wholly  purified  when  he  is 


—41— 


justified.  Sin  is  then  overcome,  but  is  not 
rooted  out ;  it  is  conquered,  but  not  destroy ed." 

The  reader  will  bear  in  mind,  that  what  Mr. 
Wesley  means  by  residue  theory,  is,  that 
original  sin  is  not  entirely  destroyed  in  regen- 
eration ;  but  is  taken  away  subsequent  to 
regeneration,  and  may  be  before  death.  We 
have  given  quotations  from  three  sermons, 
written  in  1790.  Six  years  after  he  prepared 
and  published  the  Articles  of  Religion  for  the 
American  Societies ;  in  which  he  teaches 
beyond  all  cavil,  that  sin  remains  in  the 
believer  after  justification,  and,  until  he  is 
sanctified  wholly.  We  further  call  your  atten- 
tion to  the  testimony  of  the  General  Confer- 
ences, Bishops,  Discipline,  Songs,  Prayers, 
Vows,  and  Experiences,  of  our  people  from 
the  beginning  down  to  the  present  time. 

The  General  Conference  of  1824,  said: 
"Do  we  come  to  the  people  in  the  fulness  of 
the  blessing  of  peace?  Do  we  insist  on  the 
witness  of  the  Spirit  and  entire  Sanctification 
through  faith  in  Christ?  Are  we  contented 
to  have  the  doctrine  of  Christian  holiness  an 
article  of  our  creed  only,  without  becoming  ex- 
perimentally and  practically  acquainted  with 
it?  If  Methodists  give  up  the  doctrine  of 
entire  sanctification  or  suffer  it  to  become  a 
dead  letter,  we  are  a  fallen  people.  Holiness 
is  the  main  cord  that  binds  us  together ;  relax 


—42— 

this,  and  you  loosen  the  whole  system.  This 
will  appear  more  evident  if  we  call  to  mind 
the  original  design  of  Methodism.  It  was  to 
raise  up  and  preserve  a  holy  people.  This 
was  the  principal  object  which  Mr.  Wesley 
had  in  view.  To  this  end  all  the  doctrines  be- 
lieved and  preached  by  the  Methodists  tend." 

To  this  Address  are  attached  the  names  of 
Bishops  McKendree,  Hedding,  Soule,  George, 
and  Roberts. 

In  1832  the  General  Conference  issued  a 
pastoral  address  to  the  Church,  in  which  we 
find  these  words  :  "When  we  speak  of  holi- 
ness we  mean  that  state  in  which  God  is  loved 
with  all  the  heart  and  served  with  all  the 
power.  This,  as  Methodists,  we  have  said,  is 
the  privilege  of  the  Christian  in  this  life.  And 
we  have  further  said  that  this  privilege  may  be 
secured  instantaneously  by  an  act  of  faith,  as 
is  justification.  Why,  then,  have  we  so  few 
living  witnesses  that  the  blood  of  Jesus  Christ 
cleanseth  from  all  sin?  Among  primitive 
Methodists  the  experience  of  this  high  attain- 
ment in  religion  may  justly  be  said  to  have 
been  common.  Now  a  profession  of  it  is 
rarely  to  be  met  with  among  us.  Is  it  not 
time  to  return  to  first  principles?  Is  it 
not  time  that  we  throw  off  the  inconsistency 
with  which  we  are  charged  in  regard  to  this 
matter?  Only  let  all  who  have  been  born  of 
the  Spirit ;  and  have  tasted  the  good  word  of 
God,  seek  with  the  same  ardor  to  be  made 
perfect  in  love  as  they  sought  for  the  pardon 
of  their  sins,  and  soon  will  our  class  meetings 


—43— 


and  love  feasts  be  cheered  by  the  relation  of 
experiences  of  this  character,  as  they  are  now 
with  those  which  tell  us  of  justification  and 
the  new  birth." 

The  General  Conference  of  1840,  says : 
4  4  The  doctrine  of  entire  sanctification  con- 
stitutes a  leading  feature  of  original  Metho- 
dism. But  let  us  not  suppose  it  enough  to 
have  it  in  our  standards  ;  let  us  labor  to  have 
the  experience  and  the  power  of  it  in  our 
hearts.  Be  assured,  brethren,  that  if  our  in- 
fluence and  usefulness,  as  a  religious  com- 
munity, depend  upon  one  thing  more  than 
any  other,  it  is  upon  our  carrying  out  the 
great  doctrine  of  sanctification  in  our  life  and 
conversation.  When  we  fail  to  do  this,  then 
shall  we  lose  our  pre-eminence  ;  and  the  halo 
of  glory  which  surrounded  the  heads  and  lit 
up  the  path  of  our  sainted  fathers,  will  have 
departed  from  their  unworthy  sons.  O  breth- 
ren, let  your  motto  be,  Holiness  to  the  Lord." 

In  1874,  the  bishops  of  the  Methodist  Epis- 
copal Church,  South,  thus  concluded  their  ad- 
dress to  the  General  Conference  : 

"Extensive  revivals  of  religion  have 
crowned  the  labors  of  our  preachers  ;  and  the 
life-giving  energy  of  the  Gospel,  in  the  con- 
version of  sinners  and  in  the  sanctification  of 
believers,  has  been  seldom  more  apparent 
amongst  us.  The  boon  of  Wesley  an  Metho- 
dism, as  we  received  it  from  our  fathers,  has 
not  been  forfeited  in  our  hands."    Signed  by 


—44— 


Bishops  Paine,  Pierce,  Kavanaugh,  WighU 
man,  Marvin,  Doggett,  McTyeire  and  Keener. 

In  1884,  the  Centennial  Conference  of 
American  Methodism,  which  met  in  Baltimore, 
re-affirmed  the  faith  of  the  entire  Church  in 
all  its  separate  branches  :  "  We  remind  you, 
brethren,  that  the  mission  of  Methodism  is  to 
promote  holiness.  It  is  not  a  sentiment  or 
emotion,  but  a  principle  inwrought  in  the 
heart,  the  culmination  of  God's  work  in  us 
followed  by  a  consecrated  life.  In  all  the 
borders  of  Methodism  this  doctrine  is  preached 
and  the  experience  of  sanctification  is  urged. 
We  beseech  you,  brethren,  stand  by  your 
standards  on  this  subject." 

Bishop  Asbury  wrote  thus  to  a  preacher : 
44  Preach  sanctification,  directly  and  indi- 
rectly, in  every  sermon."  He  wrote  to  ano- 
ther: "  O  purity!  O  Christian  perfection! 
O  sanctification  !  It  is  heaven  below  to  feel 
all  sin  removed.  Preach  it,  whether  they  will 
hear  or  forbear.    Preach  it !  " 

In  his  Journal  he  writes  :  "I  live  in  pati- 
ence, in  purity,  and  in  the  perfect  love  of 
God."  .  .  .  "God  is  my  portion;  he  fills 
me  with  pure  spiritual  life.  My  heart  is 
melted  into  holy  love,  and  altogether  devoted 
to  my  Lord."  ...  "I  think  we  ought 
modestly  to  tell  what  we  feel  to  the  fullest." 

Bishop  Whatcoat :  "After  many  sharp  and 
painful  conflicts,  and  many  gracious  visita- 
tions also,  on  the  28th  March,  1761,  my  soul 


—45— 


was  drawn  out  and  engaged  in  a  manner  it 
never  was  before.  Suddenly  I  was  stripped 
of  all  but  love.  And  in  this  happy  state,  re- 
joicing ever  more,  and  in  everything  giving 
thanks,  I  continued  some  years  with  little  in- 
termission or  abatement,  wanting  nothing  for 
soul  or  body  more  than  I  received  from  day  to 
day." — Wood's  Perfect  Love. 

Bishop  McKendree,  in  a  letter  to  Bishop 
Asbury,  describes  his  conversion  ;  then  adds  : 
"Not  long  after  Mr.  Gibson  preached  a  ser- 
mon on  Sanctification,  and  I  felt  its  weight. 
This  led  me  more  minutely  to  examine  my 
heart.  I  found  remaining  corruption,  em- 
braced the  doctrines  of  sanctification,  and 
diligently  sought  the  blessing  it  holds  forth." 

Bishop  Hamline :  "All  at  once,  I  felt  as 
though  a  hand  not  feeble,  but  omnipotent, 
not  of  wrath,  but  of  love,  were  laid  on  my 
brow.  I  felt  it  not  only  outwardly,  but 
inwardly.  It  seemed  to  press  upon  my  whole 
body,  and  to  diffuse  all  through  and  through 
it  a  holy,  sin-consuming  energy.  As  it 
passed  downward,  my  heart  as  well  as  my 
head,  was  conscious  of  the  presence  of  this 
soul-cleansing  energy,  and  under  the  influ- 
ences of  which  I  fell  to  the  floor,  and,  in  the 
joyful  surprise  of  the  moment,  cried  out  in  a 
loud  voice.  .  .  .  For  a  few  minutes,  the  deep 
of  God's  love  swallowed  me  up  ;  all  its  waves 
and  billows  rolled  over  me."  Guide  to  Holi- 
ness, 1855. 

Notice  the  Seventh  Article  in  our  Book  of 


—46— 


Discipline  :  "Original  sin  standeth  not  in  the 
following  of  Adam  (as  the  Palagians  do  vainly 
talk),  but  is  the  corruption  of  the  nature  of 
every  man,  that  is  naturally  engendered  of 
the  offspring  of  Adam,  whereby  man  is  very 
far  gone  from  original  righteousness,  and  of 
his  own  nature  inclined  to  evil,  and  that 
continually." 

Notice,  now,  the  two-fold  nature  of  sin  as 
shown  in  the  Twentieth  Article  :  "The  offer- 
ing of  Christ,  once  made,  is  that  perfect 
redemption,  propitiation,  and  satisfaction,  for 
all  the  sins  of  the  whole  world,  both  original 
and  actual .v 

Read  the  prayers  offered  for  the  candidates 
to  be  baptized,  as  given  in  the  ritual : 

"O  merciful  God,  grant  that  the  old  Adam 
in  these  persons  may  be  so  buried,  that  the 
new  man  may  be  raised  up  in  them. 

"Grant  that  all  carnal  affections  may  die  in 
them,  and  that  all  things  belonging  to  the 
Spirit  may  live  and  grow  in  them. 

Thus,  we  see,  the  Church  recognizes  the 
doctrine  of  sin  in  believers. 

Again,  Ritual,  page  274:  "Brethren,  I 
commend  to  your  love  and  care  these  persons 
whom  we  this  day  recognize  as  members  of 
the  Church  of  Christ.  Do  all  in  your  power 
to  increase  their  faith,  confirm  their  hope,  and 
■perfect  them  in  love." 

Every  Methodist  preacher,  on  being  re- 
ceived into  the  Annual  Conference,  must 
answer  the  following  questions  : 


—47— 


"Have  you  faith  in  Christ?  Are  you  going 
on  to  perfection?  Do  you  expect  to  be  made 
perfect  in  love  in  this  life?  Are  you  groaning 
after  it?"    Dicipline,  page  90. 

On  page  327  of  the  Discipline,  the  preacher 
to  be  ordained  Elder  promises  to  defend  this, 
with  every  other  doctrine  of  the  Methodist 
Church.    Read  the  language  : 

'  'Will  you  be  ready  with  all  faithful  diligence 
to  banish  and  drive  away  all  erroneous  and 
strange  doctrines  contrary  to  God's  word  ;  and 
to  use  both  public  and  private  monitions  and 
exhortations,  as  well  to  the  sick  as  to  the  whole 
within  your  charge,  as  need  shall  require,  and 
occasion  shall  be  given?  Ans.  I  will,  the 
Lord  being  my  helper." 

In  the  Methodist  Hymn  Book,  published  in 
1842,  there  are  77  hymns  on  FulF  Redemption  ; 
while  there  are  10  on  Justification  by  Faith. 
In  the  last  edition  of  our  Hymn  Book,  the 
distinction  between  Justification  and  Entire 
Sanctification,  is  still  adhered  to.  There  are 
44  hymns  on  Entire  Sanctification. 

Hymn  322,  Edition  of  1842  : 

"  Savior  of  the  sin-sick  soul, 
Give  me  faith  to  make  me  whole ; 
Finish  thy  great  work  of  grace ; 
Cut  it  short  in  righteousness. 

"  Speak  the  second  time,  '  Be  cleaa  ! ' 
Take  away  my  inbred  sin  : 
Every  stumbling  block  remove  ; 
Cast  it  out  by  perfect  love." 


—48- 


Hymn  338,  Edition  of  1842 : 

"  What !  never  speak  one  evil  word? 

Or  rash,  or  idle,  or  unkind? 
O  how  shall  I,  most  gracious  Lord, 

This  mark  of  true  perfection  find? 

"Thy  sinless  mind  in  me  reveal; 

Thy  Spirits  plenitude  impart; 
And  all  my  spotless  life  shall  tell 

Th'  abundance  of  thy  loving  heart. 

"  Forgive,  and  make  my  nature  whole  ; 

My  inbred  malady  remove  ; 
To  perfect  health  restore  my  soul, 

To  perfect  holiness  and  love." 

Hymn  343,  reads : 

"  O  Jesus  !  at  thy  feet  we  wait, 

Till  thou  shalt  bid  us  rise ; 
Restored  to  our  unsinning  state, 

To  love's  sweet  paradise. 

"  Savior  from  sin,  we  thee  receive, 

From  all  indwelling  sin; 
Thy  blood,  we  steadfastly  believe, 

Shall  make  us  throughly  clean. 

"  Since  thou  would'st  have  us  free  from  sin, 

And  pure  as  those  above  ; 
Make  haste  to  bring  thy  nature  in, 

And  perfect  us  in  love  1" 


—49— 


Experiences. 

We  give  extracts  from  the  following  ex- 
periences : 

Rev.  John  Fletcher:  44  I  will  confess  him 
to  all  the  world  ;  and  I  declare  unto  you.  in 
the  presence  of  God,  the  holy  Trinity,  I  am 
now  *  dead  indeed  unto  sin.'  I  do  not  say,  *  I 
am  crucified  with  Christ,'  because  some  of  our 
well-meaning  brethren  say,  *  By  this  can  only 
be  meant  a  gradual  dying  ;'  but  I  profess  unto 
you,  I  am  dead  indeed  unto  sin,  and  live  unto 
God.  He  is  my  Prophet,  Priest,  and  King  ; 
my  indwelling  holiness  ;  my  all  in  all."  Jour- 
nal of  H.  A.  Rogers,  p.  136. 

William  Carvosso  :  "Just  at  that  moment  a 
heavenly  influence  filled  the  room  ;  and  no 
sooner  had  I  uttered  or  spoken  the  words  from 
my  heart,  '  I  shall  have  the  blessing  now,' 
than  refining  fire  went  1  through  my  heart, 
illuminating  my  soul,  scattered  its  life  through 
every  part,  and  sanctified  the  whole.'  I  then 
received  the  full  witness  of  the  Spirit  that  the 
blood  of  Jesus  had  cleansed  me  from  all  sin. 
I  cried  out,  'This  is  what  I  wanted.  I  have 
now  got  a  new  heart.  I  was  emptied  of  self 
and  sin,  and  filled  with  God."  Memoir,  p.  36. 

Rev.  William  Bramwell :  "My  soul  was 
all  wonder,  love,  and  praise.  It  is  now  about 
26  years  ago  ;  I  have  walked  in  this  liberty 
ever  since.  Glory  be  to  God  !  I  have  been 
kept  by  his  power.    By  faith  I  stand  


—50— 


I  then  declared  to  the  people  what  God  had 
done  for  my  soul ;  and  I  have  done  so  on 
every  proper  occasion  since  that  time,  believ- 
ing it  to  be  a  duty."    Life  of  Bramwell. 

Dr.  Daniel  Steele:  "  Suddenly  I  became 
conscious  of  a  mysterious  power  exerting 
itself  upon  my  sensibilities.  My  physical 
sensations,  though  not  of  a  nervous  tempera- 
ment, in  good  health,  alone,  and  calm,  were 
like  those  of  electric  sparks  passing  through 
my  bosom  with  slight  but  painless  shocks, 
melting  my  hard  heart  into  a  fiery  stream  of 
love.  Christ  became  so  unspeakably  precious, 
that  I  instantly  dropped  all  earthly  good, — 
reputation,  property,  friends,  family,  every- 
thing, in  the  twinkling  of  an  eye;  and  my 
soul  cried  out,  'None  but  Christ  to  me  be 
given,'  'None  but  Christ  in  earth  or  heaven.'  " 
Advocate  of  Holiness,  1870. 

"And  the  very  God  of  peace  sanctify  you 
wholly  ;  and  I  pray  God  your  whole  spirit 
and  soul  and  body  be  preserved  blameless 
unto  the  coming  of  our  Lord  Jesus  Christ. 

Faithful  is  he  that  calleth  you,  who  also 
will  do  it."    1.  Thess.  v  :  23,  24. 


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